Mark 8

Mark 8:1

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): (in Luc. 6:73) The good Lord indeed whilst He requires diligence, gives strength; nor will He dismiss them fasting, lest they faint by the way, that is, either in the course of this life, or before they have reached the fountainhead head of life, that is, the Father, and have learnt that Christ is of the Father, lest haply, after receiving that He is born of a virgin, they begin to esteem His virtue not that of God, but of a man. Therefore the Lord Jesus divides the food, and His will indeed is to give to all, to deny none; He is the Dispenser of all things, but if thou refusest to stretch forth thy hand to receive the food, thou wilt faint by the way, nor canst thou find fault with Him, who pities and divides. — Catena Aurea by Aquinas

Bede ((as quoted by Aquinas, AD 1274)): (in Marc. 2, 32) Why they who came from afar hold out for three days, Matthew says more fully: And he went up into a mountain, and sat down there, and great multitudes came unto him, having with them many sick persons, and cast them down at Jesus feet, and he healed them. (v. Matt. 15:29)

(ubi sup.) In this passage then we should notice, in one and the same, our Redeemer, a distinct operation of Divinity and of Manhood; thus the error of Eutyches1, who presumes to lay down the doctrine of one only operation in Christ, is to be cast out far from the Christian pale. For who does not here see that the pity of our Lord for the multitude is the feeling and sympathy of humanity; and that at the same time His satisfying four thousand men with seven loaves and a few fishes, is a work of Divine virtue? It goes on, And they took up of the broken meat that was left seven baskets.

(ubi sup.) The typical difference between this feeding and the other of the five loaves and two fishes, is, that there the letter of the Old Testament, full of spiritual grace, is signified, but here the truth and grace of the New Testament, which is to be ministered to all the faithful, is pointed out. Now the multitude remains three days, waiting for the Lord to heal their sick, as Matthew relates, when the elect, in the faith of the Holy Trinity, supplicate for sins, with persevering earnestness; or because they turn themselves to the Lord in deed, in word, and in thought.

(ubi sup.) But they who return to repentance after the crimes of the flesh, after thefts, violence, and murders, come to the Lord from afar; for in proportion as a man has wandered farther in evil working, so he has wandered farther from Almighty God. The believers amongst the Gentiles came from afar to Christ, but the Jews from near, for they had been taught concerning Him by the letter of the law and the prophets. In the former case, however, of the feeding with five loaves, the multitude lay upon the green grass; here, however, upon the ground, because by the writing of the law, we are ordered to keep under the desires of the flesh, but in the New Testament we are ordered to leave even the earth itself and our temporal goods.

(ubi sup.) For our Lord’s breaking the bread means the opening of mysteries; His giving of thanks shows how great a joy He feels in the salvation of the human race; His giving the loaves to His disciples that they might set them before the people, signifies that He assigns the spiritual gifts of knowledge to the Apostles, and that it was His will that by their ministry the food of life should be distributed to the Church.

(ubi sup.) Again, what was over and above, after the multitude was refreshed, the Apostles take up, because the higher precepts of perfection, to which the multitude cannot attain, belong to those whose life transcends that of the generality of the people of God; nevertheless, the multitude is said to have been satisfied, because though they cannot leave all that they possess, nor come up to that which is spoken of virgins, yet by listening to the commands of the law of God, they attain to everlasting life. — Catena Aurea by Aquinas

Bede: In those days, when again there was a great crowd and they had nothing to eat, He called His disciples and said to them, “I have compassion on the crowd, because they have now been with me for three days and have nothing to eat, etc.” In this reading, we must consider in the one and same Redeemer our the distinct operation of divinity and humanity; and the error of Eutyches, who presumes to teach only one operation in Christ, must be thoroughly expelled from Christian borders. For who does not see that the fact that the Lord has compassion on the crowd, lest they faint either from hunger or the labor of a long journey, is an affection and compassion of human frailty? But that He fed four thousand men with seven loaves and a few small fish is the work of divine power? Mystically, however, this miracle signifies that we cannot otherwise pass safely through the path of this present world unless the grace of our Redeemer refreshes us with the nourishment of His word. Typologically, the difference between this feeding and that of the five loaves and two fishes is that there the letter of the Old Testament, full of spiritual grace, was signified; here, however, the truth and grace of the New Testament is shown to be ministered to the faithful. Surely, both feedings occurred on a mountain, as the narration of other evangelists declares, because the rightly understood Scriptures of both Testaments command us to the height of heavenly precepts and rewards, and both proclaim in a harmonious voice the height of Christ, who is the mountain of the house of the Lord at the summit of the mountains. For He who exalts the city or house of the Lord built upon Himself, that is, the Church, in the height of good works and makes it manifest to all nations, He refreshes it, abstracted from lowly pleasures, with the bread of heaven, and kindles it to the appetite for supernal sweetness by giving the pledge of spiritual food. — On the Gospel of Mark

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (Mor. 1, 19) He does not however wish to dismiss them fasting, lest they should faint by the way; for it is necessary that men should find in what is preached the word of consolation, lest hungering through want of the food of truth, they sink under the toil of this life. — Catena Aurea by Aquinas

Pseudo-Jerome ((as quoted by Aquinas, AD 1274)): Or else, the seven loaves are the gifts of the Holy Spirit, the fragments of the loaves are the mystical understanding of the1 first week.

The small fishes blessed are the books of the New Testament, for our Lord when risen asks for a piece of broiled fish;1 or else in these little fishes, we receive the saints, seeing that in the Scriptures of the New Testament are contained the faith, life, and sufferings of them who, snatched away from the troubled waves of this world, have given us by their example spiritual refreshment.

Again, the seven baskets are the seven Churches. By the four thousand is meant the year of the new dispensation, with its four seasons. Fitly also are there four thousand, that in the number itself it might be taught us that they were filled with the food of the Gospel. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): Ignorance was not His reason for asking them, but that from their answering seven, the miracle might be noised abroad, and become more known in proportion to the smallness of the number. It goes on: And he commanded the people to sit down on the ground. In the former feeding they lay down on grass, in this one on the ground. It continues, And he took the seven loaves, and gave thanks, and brake. In giving thanks, He has left us an example, that for all gifts conferred on us from heaven we should return thanks to Him. And it is to be remarked, that our Lord did not give the bread to the people, but to His disciples, and the disciples to the people; for it goes on, and gave to his disciples to set before them; and they did set them before the people. And not only the bread, but the fish also He blessed, and ordered to be set before them. For there comes after, And they had a few small fishes: and he blessed, and commanded to set them also before them. — Catena Aurea by Aquinas

Theophylact of Ohrid ((as quoted by Aquinas, AD 1274)): After the Lord had performed the former miracle concerning the multiplication of the loaves, now again, a fitting occasion presents itself, and He takes the opportunity of working a similar miracle; wherefore it is said, In those days, the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and, saith unto them, I have compassion on the multitude, because they have now been with me three days, and have nothing to eat. For He did not always work miracles concerning the feeding of the multitude, lest they should follow Him for the sake of food; now therefore He would not have performed this miracle, if He had not seen that the multitude was in danger. Wherefore it goes on: And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.

The disciples did not yet understand, nor did they believe in His virtue, notwithstanding former miracles; wherefore it continues, And his disciples said unto him, From whence can a man satisfy these men with bread here in the wilderness? But the Lord Himself does not blame them, teaching us that we should not be grievously angry with ignorant men and those who do not understand, but bear with their ignorance. After this it continues, And he asked them, How many loaves have ye? and they answered, Seven.

The multitudes who ate and were filled did not take with them the remains of the loaves, but the disciples took them up, as they did before the baskets. In which we learn according to the narration, that we should be content with what is sufficient, and not look for any thing beyond. The number of those who ate is put down, when it is said, And they that had eaten were about four thousand: and he sent them away; where we may see that Christ sends no one away fasting, for He wishes all to be nourished by His grace.

Or by those who wait for three days, He means the baptized; for baptism is called illumination, and is performed by trine immersion.

Further, the seven loaves are spiritual discourses, for seven is the number, which points out the Holy Ghost, who perfects all things; for our life is perfected in the number of seven days’d.

Or there are four thousand, that is, men perfect in the four virtues; and for this reason, as being more advanced, they ate more, and left fewer fragments. For in this miracle, seven baskets full remain, but in the miracle of the five loaves, twelve, for there were five thousand men, which means men enslaved to the five senses, and for this reason they could not eat, but were satisfied with little, and many remains of the fragments were over and above. — Catena Aurea by Aquinas

Mark 8:2

Bede: I have compassion on the crowd, he said, because they have already been with me for three days and have nothing to eat. And if I send them away hungry to their homes, they will faint on the way. Why the crowd waited for the Lord for three days, Matthew explains more fully, who says: And when he went up on the mountain, he sat there. And large crowds came to him, bringing with them the mute, the blind, the lame, the crippled, and many others, and they put them at his feet, and he healed them (Matt. XV). Therefore, the crowd waited for the Lord for three days because of the healing of their sick, just as the elect, illuminated by faith in the Holy Trinity, continually beseech the Lord with perseverance for the sins of their own and their neighbors’, namely, the sicknesses of the soul. Likewise, the crowd waits for the Lord for three days when a multitude of the faithful, turning away from the sins they have committed through repentance, turn to the Lord in deeds, in speech, and in thought. The Lord does not want to send them away hungry to their homes, lest they faint on the way, because converted sinners in the way of present life faint if they are sent away in their conscience without the nourishment of holy doctrine. Therefore, lest they grow weary in the journey of this pilgrimage, they must be nourished with sacred admonition. But we must deeply ponder the pious sentence that proceeded from the mouth of truth, which says: — On the Gospel of Mark

Mark 8:3

Bede: Some of them have come from afar. For there is one who, having experienced no deceit and no corruptions of the flesh, hastened to the service of the Almighty God. He did not come from afar, because through incorruption and innocence he was near. Another, tainted by no impurity, no disgrace, but having experienced only marriage, turned to spiritual ministry. Neither did he come from afar, because though he used the granted union, he did not err through illicit means. However, others return to repentance and turn to the service of the Almighty God after deeds of the flesh, others after false testimonies, others after thefts committed, others after inflicted injuries and violence, others after perpetrated murders. These, indeed, come to the Lord from afar. For the more someone has erred in wicked deeds, the further he has retreated from the Almighty Lord. Therefore, let nourishment be given also to those who come from afar, because repentant sinners must be given the foods of holy teachings, so that they restore their strength in God, which they lost in their vices. Similarly, Jews who believed in Christ came to Him from nearby, because they were instructed about Him by the writings of the Law and the Prophets. Believers from the Gentiles, indeed, came from afar to Christ, because they were not forewarned of His faith by any monuments of the holy pages. — On the Gospel of Mark

Mark 8:5

Bede: And he asked them: How many loaves do you have? They said: Seven. The seven loaves are well placed in the mystery of the New Testament, in which the septiform grace of the Holy Spirit, more fully revealed to all the faithful, is both believed in and given. They are not found to be of barley, like those five loaves, with which five thousand men were fed, lest again, as in the law, the vital food of the soul be hidden by bodily sacraments. For the marrow of barley is tightly covered by a very tenacious husk. — On the Gospel of Mark

Mark 8:6

Augustine of Hippo: In expounding holy Scriptures, I am, so to speak, now breaking bread for you. If you hunger to receive it, your heart will sing out with the fullness of praise. And if you are thus made rich in your banquet, why would you then be niggardly in good works and deeds of mercy? What I am distributing to you is not my own. What you feast upon, I also feast upon. — SERMONS ON NEW TESTAMENT LESSONS 45.1

Bede: And he commanded the crowd to recline on the ground. Earlier, during the feeding of the five loaves, the crowd reclined on the green grass; now, when they are to be fed with seven loaves, they are commanded to recline on the ground, because through the Scripture of the law we are ordered to tread and suppress the desires of the flesh. For all flesh is grass, and all its glory like the flower of grass (I Peter I). However, in the New Testament, we are commanded to forsake even the very land and temporal goods. Or certainly because the mountain on which the crowd was fed with the Lord’s loaves signifies (as we said above) the height of our Redeemer, there they are fed on grass, here on the ground. For there the loftiness of Christ is covered because of carnal men and earthly Jerusalem, with carnal hope and desire; but here, with all carnal desire removed, it contained the guests of the New Testament, the foundation of lasting hope, like the solidity of the mountain itself, with no grass interposed. — On the Gospel of Mark

Bede: And taking the seven loaves, giving thanks, he broke them and gave to his disciples to set before the crowd. The Lord, taking the loaves, gave them to his disciples so that they might distribute them to the crowd, because, bestowing the spiritual gifts of knowledge upon the apostles, he wanted the nourishment of life to be distributed through their ministry to his Church throughout the world. However, the breaking of the loaves which he gave to his disciples signifies the opening of the sacraments, by which the world was to be nourished unto eternal salvation. For when the Lord himself says: And no one knows the Son except the Father, nor does anyone know the Father except the Son, and anyone to whom the Son chooses to reveal (Matt. 11), what did he show us except that the bread of life was to be opened to us through him, when we could not penetrate it by ourselves? The prophet, lamenting the pitiable hunger of some, said: The children asked for bread, but no one broke it for them (Lam. 4). Which is to say in other words: The unlearned sought the food of the word of God, to be strengthened and restored to the virtue of good works, but, with teachers lacking, there was no one to reveal the secrets of the Scriptures to them and to instruct them in the path of truth. But taking the loaves to break, the Lord gives thanks, to show how much he rejoices over the salvation of the human race, and to teach us always to give thanks to God when, either with earthly bread for the body or with heavenly grace from above granted, we are refreshed. — On the Gospel of Mark

Mark 8:7

Bede: And they had some small fishes, and he blessed them and ordered them to be set before them. If in the seven loaves is signified the Scripture of the New Testament, in the reading of which we find internal feasts for the mind through the grace of the Holy Spirit, what do we accept in the small fishes which the Lord blessed and likewise ordered to be set before the crowd, except the saints of that time, when the same Scripture was composed, or whose faith, life, and sufferings that very Scripture contains? Who, having been rescued from the turbulent waves of this world and consecrated by divine blessing, have provided us with internal refreshment, so that we do not fail in the passing journey of this world, by the example of their life or death. — On the Gospel of Mark

Mark 8:8

Augustine of Hippo: Are you hungry? You too have been given these baskets. For those fragments were not lost. For you, too, belong to the whole church, and they are surely for your benefit. — SERMONS ON NEW TESTAMENT LESSONS 45.2

Bede: And they ate and were satisfied. They eat of the Lord’s loaves and fishes, and are satisfied, those who, hearing the words of God and observing examples, hasten to be stirred and to rise to the advancement of a more correct life through these things. To whom the saying of the Psalmist aptly fits: The poor shall eat and be satisfied, and those who seek him shall praise the Lord. Their hearts shall live forever and ever (Psalm XXI). Which is plainly to say: The humble shall hear the word of God and do it, and to the praise not of themselves, but of the supreme giver, they shall refer all the good things they perform. Hence deservedly they shall reach the eternal life of the inner man, being satisfied with the bread of life. To whom, on the contrary, it is reproached through the prophet: You have eaten and are not satisfied. For they eat and are not satisfied, who taste the bread of the word of God by hearing it, but by not doing what they hear, they receive nothing of the internal sweetness by which their hearts may be confirmed in the memory of the mind. — On the Gospel of Mark

Bede: And they took up the fragments that were left, seven baskets full. The apostles took up what was left over after the crowds were fed, and they filled seven baskets, because the higher precepts of perfection, or rather exhortations and counsels, cannot be reached by the general multitude of the faithful by keeping and fulfilling them. The execution of these properly pertains to those who, filled with a greater grace of the Holy Spirit, transcend the general conversion of the people of God in the sublimity of mind and work. To such ones it is said: “If you want to be perfect, go, sell all that you have” (Matthew 19), etc. Hence it is fittingly that the baskets in which the fragments of the Lord’s food were stored are mentioned as being seven due to the sevenfold grace of the spirit. For baskets are usually woven from rush and palm leaves, and they are rightly placed as a symbol of the saints. For the rush is accustomed to grow above the waters, while the palm adorns the victorious hand. And the chosen ones are rightly compared to the vessels made of rushes, as they place the root of the heart in the very source of life, lest it wither from the love of eternity. They are also likened to those woven from palm leaves, as they retain in their pure heart the memory of the eternal reward. And it is fittingly narrated that although the crowd could not contain the remnants of the Lord’s meal, it is said to have eaten and been satisfied. For there are some who, even if they cannot leave all their possessions, nor fulfill what is said of virgins: “He who can accept this, let him accept it” (Matthew 19), and other such things, are still filled with righteousness when they hunger and thirst, and by hearing the commandments of God’s law, they reach eternal life. — On the Gospel of Mark

Ephrem the Syrian: Grant, Lord, that I and those dear to me May together there Find the very last remnants of your gift! — HYMNS ON PARADISE 9.27, 29

Mark 8:9

Bede: Now those who ate were about four thousand, and He sent them away. Well, four thousand, that even in the number itself they might show they were fed with evangelical food. — On the Gospel of Mark

Jerome: From the lesser number of men [four thousand], less remains; from the greater number [five thousand6], more is left over. Four thousand men—fewer certainly in number, but greater in faith. The one who is greater in faith eats more, and because he does, there is less left over! I wish that we, too, might eat more of the hardy bread of holy writ, so that there would be less left over for us to learn. — TRACTATE ON THE GOSPEL OF MARK, HOMILY 78

Mark 8:10

Augustine of Hippo: After his account of the miracle of the seven loaves, Mark subjoins the same transition as is given us in Matthew, only with this difference: Matthew’s expression for the locality is not Dalmanutha, as is read in certain codices, but Magedan. There is no reason, however, for questioning the fact that it is the same place that is intended under both names. For most codices, even of Mark’s Gospel, give no other reading than that of Magedan. — HARMONY OF THE GOSPELS 2.51

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): Now in Matthew we read that He entered into the parts of Magdala. But we cannot doubt that it is the same place under another name; for several manuscripts even of St. Mark have only Magdala. — Catena Aurea by Aquinas

Bede ((as quoted by Aquinas, AD 1274)): (in Marc. 2, 33) The Pharisees, then, seek a sign from heaven, that He, Who had for the second time fed many thousands of men with a few loaves of bread, should now, after the example of Moses, refresh the whole nation in the last time with manna sent down from heaven, and dispersed amongst them all.

(ubi sup.) When, as related above, He was about to refresh the believing multitude, He gave thanks, so now, on account of the foolish petition of the Pharisees, He groans; because, bearing about with Him the feelings of human nature, as He rejoices over the salvation of men, so He grieves over their errors. Wherefore it goes on, And he groaned in spirit, and saith, Why doth this generation seek after a sign? Verily I say unto you, If a sign shall be given to this generation. That is, no sign shall be given; as it is written in the Psalms, (Ps. 89:36) I have sworn once by my holiness, if I shall fail David, that is, I will not fail David.

(ubi sup.) For a sign from heaven was not to be given to a generation of men, who tempted the Lord; but to a generation of men seeking the Lord, He shows a sign from heaven, when in the sight of the Apostles He ascended into heaven. It goes on, And he left them, and entering into a ship again, he departed to the other side.

(ubi sup.) Some may ask, how they had no bread, when they had filled seven baskets just before they embarked in the ship. But Scripture relates that they had forgotten to take them with them, which is a proof how little care they had for the flesh in other things, since in their eagerness to follow the Lord, even the necessity of refreshing their bodies had escaped from their mind.

(ubi sup.) Or, the leaven of the Pharisees is making the decrees of the divine law inferior to the traditions of men, preaching the law in word, attacking it in deed, tempting the Lord, and disbelieving His doctrine and His works; but the leaven of Herod is adultery, murder, rash swearing, a pretence of religion, hatred to Christ and His forerunner.

(ubi sup.) Taking occasion then from the precept, which He had commanded, saying, Beware of the leaven of the Pharisees and of the leaven of Herod, our Saviour teaches them what was the meaning of the five and the seven loaves, concerning which He adds, And do ye not remember, when I brake the five loaves amongst five thousand, and how many baskets full of fragments ye took up? For if the leaven mentioned above means perverse traditions, of course the food, with which the people of God was nourished, means the true doctrine. — Catena Aurea by Aquinas

Bede: And immediately getting into the boat with His disciples, He came to the region of Dalmanutha. For in Matthew we read: “And after sending away the crowd, He got into the boat and came to the region of Magadan” (Matthew 15). It is not to be doubted that it is the same place under either name. For many Codices do not have, even according to Mark, except Magadan. — On the Gospel of Mark

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): (Vict. Ant. e Cat. in Marc.) Matthew says, of the leaven of the Pharisees and of the Sadducees; Luke, however, of the Pharisees only. All three, therefore, name the Pharisees, as being the most important of them, but Matthew and Mark have each mentioned one of the secondary sects; and fitly has Mark added of Herod, as a supplement to Matthew’s narrative, in which they were left out. But in saying this, He by degrees brings the disciples to understanding and faith. — Catena Aurea by Aquinas

Theophylact of Ohrid ((as quoted by Aquinas, AD 1274)): After that our Lord had worked the miracle of the loaves, He immediately retires into another spot, lest on account of the miracle, the multitudes should take Him to make Him a king; wherefore it is said, And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.

Or they seek for a sign from heaven, that is, they wish Him to make the sun and moon stand still, to bring down hail, and change the atmosphere; for they thought that He could not perform miracles from heaven, but could only in Beelzebub perform a sign on earth.

Now the reason why the Lord did not listen to them was, that the time of signs from heaven had not arrived, that is, the time of the second Advent, when the powers of the heaven shall be shaken, and the moon shall not give her light. But in the time of the first Advent, all things are full of mercy, and such things do not take place.

The Lord indeed quits the Pharisees, as men uncorrected; for where there is a hope of correction, there it is right to remain; but where the evil is incorrigible, we should go away. There follows: Now they had forgotten to take bread, neither had they in the ship with them more than one loaf.

By a special providence1 also the disciples forgot to take bread, that they might be blamed by Christ, and thus become better, and arrive at a knowledge of Christ’s power. For it goes on, And he charged them, saying, Take heed, and beware of the leaven of the Pharisees and of the leaven of Herod.

He means by leaven their hurtful and corrupt doctrine, full of the old malice, for the Herodians were the teachers, who said that Herod was the Christ.

But the disciples themselves thought that the Lord spoke of the leaven of bread. Wherefore it goes on, And they reasoned amongst themselves, saying, it is because we have no bread; and this they said, as not understanding the power of Christ, who could make bread out of nothing; wherefore the Lord reproves them; for there follows, And when Jesus knew it, he said unto them, Why reason ye because ye have no bread? — Catena Aurea by Aquinas

Mark 8:11

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): Let no one, however, be perplexed that the answer which Mark says was given to them, when they sought a sign from heaven, is not the same as that which Matthew relates, namely, that concerning Jonah. He says that the Lord’s answer was, that no sign should be given to it; by which we must understand such an one as they asked for, that is, one from heaven; but he has omitted to say, what Matthew has related. — Catena Aurea by Aquinas

Bede: And the Pharisees went out and began to dispute with Him, seeking from Him a sign from heaven, tempting Him. Thus they seek a sign, as if what they had seen were not signs. But what they seek is shown when it is said: Seeking from Him a sign from heaven. Either they desired fire to come down from above in the manner of Elijah, or like Samuel in the summer season, they wished for the thunder to roar, the lightning to flash, and rains to fall, as if they could not also slander those and say that they happened from hidden and various passions of the air. But you who slander what you see with your eyes, hold with your hands, feel with utility, what will you do about those things which come from heaven? Certainly, you will answer that magicians in Egypt also performed many signs from heaven. Or surely they seek a sign from heaven, so that He who fed many thousands of people with a few loaves would now, in imitation of Moses with manna sent from heaven and scattered everywhere, sustain the whole people for a long time. Which we read in the Gospel of John that after the eating of the loaves, the crowds sought from Him, saying: What sign then do you do so that we may see and believe you? What do you work? Our fathers ate manna in the desert (John 6), as it is written: He gave them bread from heaven to eat (Ibid.). — On the Gospel of Mark

Mark 8:12

Bede: And sighing deeply in spirit, he said, “Why does this generation seek a sign? Truly, I say to you, if a sign will be given to this generation.” He, who above thanked the crowd believing for heavenly benefit to be restored, now sighed and was saddened over the foolish petition of the Pharisees who did not believe and tempted, because truly bearing the nature of man, with real feelings of human nature, just as he rejoices over the salvation of men, so too he grieves and sighs over their errors. Hence also elsewhere, when many were led to salvation through the preaching of the apostles, it is written about him: “In that very hour he rejoiced in the Holy Spirit, and said: ‘I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and prudent, and have revealed them to little children’” (Luke 10). And when he was about to rebuke Judas’ deed, he was troubled in spirit, as John writes, and he testified, and said: “Truly, truly, I say to you, that one of you will betray me” (John 13). But what he says, “If a sign will be given to this generation,” means it will not be given, according to that in the Psalm: “Once I have sworn by my holiness; I will not lie to David” (Psalms 89), that is, I will not lie to David. Hence Saint Augustine, speaking of the harmony of the evangelists, bears witness that it is thus written in Mark: “And no sign will be given to it.” Therefore, no sign will be given to that generation, that is, to those tempting the Lord and rejecting his words. Certainly a sign such as the tempters were seeking, this is to say, from heaven. Nevertheless, many heavenly signs he gave them on earth. Besides, to the generation seeking the gift, requiring the face of the God of Jacob, he showed a sign from heaven, when, with the apostles watching, he ascended into heaven, when, with the Spirit sent from above, he filled the primitive Church, when at the imposition of the hands of the apostles in Samaria, Caesarea, Ephesus, and many other cities and places, he ministered the grace of the Holy Spirit to the believers from heaven. — On the Gospel of Mark

John Chrysostom: But for what sign from heaven were they asking? Maybe that he should hold back the sun, or curb the moon, or bring down thunderbolts, or change the direction of the wind, or something like that?… In Pharaoh’s time there was an enemy from whom deliverance was needed. But for one who comes among friends, there should be no need of such signs. — GOSPEL OF ST MATTHEW, HOMILY 53.3

Mark 8:13

Bede: And dismissing them, he ascended the boat again and went across the strait. And they forgot to take bread, and they had nothing with them on the boat except one loaf. Someone may ask and say how they did not have bread, who, immediately after filling seven baskets, ascended the boat, and came to the borders of Magedan, and there heard the sailors that they should beware of the leaven of the Pharisees and Sadducees. But Scripture testifies that they forgot to take them with them. However, that they forgot to take provisions with them before they were about to sail across the strait indicates how little they cared for the flesh in other respects, for whom the very necessity of replenishing the body, which naturally exists in all mortals, had escaped their minds due to their attention to following the Lord. But the one loaf they had with them on the boat mystically signifies the bread of life itself, namely the Lord and Savior. Because they were always inwardly refreshed in heart by His love, they cared less for the earthly bread with which the body is usually fed. — On the Gospel of Mark

John Chrysostom: No sign more impressed the crowds than the miracles of the loaves. Not only did they want to follow him, but also seemed ready to make him a king. In order to avoid all suspicion of usurping civil authority, he made a speedy exit after this wonderful work. He did not even leave on foot, lest they chase after him, but took off by boat. — GOSPEL OF ST MATTHEW, HOMILY 53.2

Mark 8:15

Bede: And he was instructing them, saying: See and beware of the leaven of the Pharisees and the leaven of Herod. The leaven of the Pharisees is to place the decrees of divine law below human traditions, or certainly to preach the law in words while opposing it in deeds. Their leaven is to test the Lord, neither believing in His teachings nor in His works, but mocking and asking for other things in which they could believe. The leaven of Herod is adultery, homicide, rashness in swearing, false pretenses of religion, and what is the head and origin of all crimes, hatred and persecution against Christ and His precursor and first proclaimer of the heavenly kingdom. From which leaven of either, even the Apostle, not prohibiting, says: Therefore let us celebrate not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth (I Cor. V). — On the Gospel of Mark

John Chrysostom: It was not to learn faith that they [the Pharisees] sought him, but to seize him. — GOSPEL OF ST MATTHEW, HOMILY 53.3

Mark 8:16

Bede: And they reasoned among themselves, saying: We have no bread. Which knowing, Jesus said to them: Why do you reason because you have no bread? Do you not yet understand or comprehend? Is your heart still hardened? Having eyes, do you not see, and having ears, do you not hear, nor remember when I broke the five loaves among five thousand, and how many baskets full of fragments you took up? etc. Because of the command which the Savior had given, saying: Beware of the leaven of the Pharisees and the leaven of Herod, he teaches them what the five loaves and the seven, or the small fish, mean, and the five thousand men and the four thousand who were fed in the wilderness. Though the greatness of the signs is clear, yet something else is shown by spiritual understanding. For if the leaven of the Pharisees and Sadducees and the leaven of Herod signify not physical bread but perverse traditions and heretical doctrines, why should not the food with which the people of God were fed signify true and complete doctrine? This kind of leaven, which must be avoided by all means, Marcion and Valentinus and all heretics have had. Leaven has this power, that if it be mixed with flour, what seemed small grows larger and attracts the whole mixture to its taste. Likewise, heretical doctrine, if it casts even a small spark into your heart, in a short time will grow into a huge flame and draw the whole possession of a man to itself. This is what the Apostle also speaks of: A little leaven corrupts the whole mass (Gal. V). — On the Gospel of Mark

Mark 8:21

John Chrysostom: Can you hear the intense displeasure in his voice? For nowhere else does he appear to have rebuked them so strongly. Why now? In order to cast out their prejudices about clean foods. … For not everywhere is permissiveness a good thing. As he earlier had allowed them to speak freely, now he reproves them.… He even reminds them of the specific numbers of loaves and of persons fed, both to bring them to recall the past, and to make them more attentive to the future. — GOSPEL OF ST MATTHEW, HOMILY 53.4

Mark 8:22

Bede ((as quoted by Aquinas, AD 1274)): (ubi sup.) Taking occasion then from the precept, which He had commanded, saying, Beware of the leaven of the Pharisees and of the leaven of Herod, our Saviour teaches them what was the meaning of the five and the seven loaves, concerning which He adds, And do ye not remember, when I brake the five loaves amongst five thousand, and how many baskets full of fragments ye took up? For if the leaven mentioned above means perverse traditions, of course the food, with which the people of God was nourished, means the true doctrine.

(in Marc. 2, 34) Knowing that the touch of the Lord could give sight to a blind man as well as cleanse a leper. It goes on, And he took the blind man by the hand, and led him out of the town.

(ubi sup.) Seeing indeed the shapes of bodies amongst the shadows, but unable to distinguish the outlines of the limbs, from the continued darkness of his sight; just as trees standing thick together are wont to appear to men who see them from afar, or by the dim light of the night, so that it cannot easily be known whether they be trees or men.

(ubi sup.) Or else, He leaves an example to His disciples that they should not seek for popular favour by the miracles which they did. 1Mystically, however, Bethsaida is interpreted ’the house of the valley,’ that is, the world, which is the vale of tears. Again, they bring to the Lord a blind man, that is, one who neither sees what he has been, what he is, nor what he is to be. They ask Him to touch him, for what is being touched, but feeling compunction.?

(ubi sup.) For the Lord touches us, when He enlightens our minds with the breath of His Spirit, and He stirs us up that we may recognise our own infirmity, and be diligent in good actions. He takes the hand of the blind man, that He may strengthen him to the practice of good works.

(ubi sup.) Or else, putting spittle into the eyes of the blind man, he lays His hands upon him that he may see, because He has wiped away the blindness of the human race both by invisible gifts, and by the Sacrament of His assumed humanity; for the spittle, proceeding from the Head, points out the grace of the Holy Ghost. But though by one word He could cure the man wholly and all at once, still He cures him by degrees, that He may show the greatness of the blindness of man, which can hardly, and only as it were step by step, be restored to light; and He exhibits to us His grace, by which He furthers each step towards perfection. Again, whoever is weighed down by a blindness of such long continuance, that he is unable to distinguish between good and evil, sees as it were men like trees walking, because he sees the deeds of the multitude without the light of discretion. — Catena Aurea by Aquinas

Bede: And they came to Bethsaida, and they brought to him a blind man, and begged him to touch him. All the diseases healed by the Lord are signs of the spiritual diseases by which the soul draws near to eternal death through sin. For just as in the deaf and mute healed by the Lord the restoration of the mind is implied of those who neither knew how to hear the word of God nor to speak, and soon in the feeding of the hungry crowd who had followed the Lord that sweetness is foreshadowed with which he usually feeds the hearts of those who love and seek him, so in this blind man gradually healed by the Lord the enlightenment of the foolish hearts, and those straying far from the path of truth is designated. They begged him to touch him, knowing that the touch of the Lord could cleanse the leper, and also could illuminate the blind. But we touch the Lord when we cling to him with whole-hearted and sincere faith. Indeed, we learn that his touch is most beneficial to us by the example of the woman who in happy boldness touched the hem of his garment. The Lord touches us when he illuminates our mind with the breath of his spirit, and kindles in us the recognition of our own weakness and the pursuit of good action. — On the Gospel of Mark

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): (non occ.) After the feeding of the multitude, the Evangelist proceeds to the giving sight to the blind, saying, And they come to Bethsaida, and they bring a blind man to him, and besought him to touch him. — Catena Aurea by Aquinas

Jerome: They came, then, to Bethsaida, into the village of Andrew and Peter, James and John. Bethsaida means “house of fishers,” and, in truth, from this house, hunters and fishermen are sent into the whole world. Ponder the text. The historical facts are clear, the literal sense is obvious. But we must now search into its spiritual message. That he came to Bethsaida, that there was a blind man there, that he departed, what is there remarkable about all that? Nothing, but what he did there is great; striking, however, only if it should take place today, for we have ceased to wonder about such things. — HOMILY 79

Jerome: Watch this very carefully. Note exactly what is said. In the home village of the apostles, there is a blind man. In the very place where the apostles were born there is blindness. Do you grasp what I am saying? This blind man in the very home of the apostles is like the lost covenant people of Israel. — HOMILY 79

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): (Vict. Ant. e Cat. in Marc.) He spat indeed, and put His hand upon the blind man, because He wished to show that wonderful are the effects of the Divine word added to action; for the hand is the symbol of working, but the spittle, of the word proceeding out of the mouth. Again He asked him whether he could see any thing, which He had not done in the case of any whom He had healed, thus showing that by the weak faith of those who brought him, and of the blind man himself, his eyes could not altogether be opened. Wherefore there follows: And he looked up, and said, I see men as trees walking; because he was still under the influence of unfaithfulness, he said that he saw men obscurely.

(Vict. Ant. e Cat, in Marc.) From the commencement, however, of the return of his senses, He leads him to apprehend things by faith, and thus makes him see perfectly; wherefore it goes on, After that, he put his hands again upon his eyes, and he began to see, and afterwards he adds, And he was restored, and saw all things clearly; that is, being perfectly healed in his senses and his intellect. It goes on: And he sent him away to his house, saying, Go into thy home, and if thou enter into the town, tell it not to any one. — Catena Aurea by Aquinas

Pseudo-Jerome ((as quoted by Aquinas, AD 1274)): And He brings him out of the town, that is, out of the neighbourhood of the wicked; and He puts spittle into his eyes, that he may see the will of God, by the breath of the Holy Ghost; and putting His hands upon him, He asked him if he could see, because by the works of the Lord His majesty is seen.

Or else, he sees men as trees, because he thinks all men higher than himself. But He put His hands again upon his eyes, that he might see all things clearly, that is, understand invisible things by visible, and with the eye of a pure mind contemplate, what the eye hath not seen, the glorious state of his own soul after the rust of sin. He sent him to his home, that is, to his heart; that he might see in himself things which he had not seen before; for a man despairing of salvation does not think that he can do at all what, when enlightened, he can easily accomplish.

And He says to him, If thou enter into the town, tell it not to any one, that is, relate continually to thy neighbours thy blindness, but never tell them of thy virtue. — Catena Aurea by Aquinas

Theophylact of Ohrid ((as quoted by Aquinas, AD 1274)): For Bethsaida appears to have been infected with much infidelity, wherefore the Lord reproaches it, (Matt. 11:21) Woe to thee, Bethsaida, for if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. He then takes out of the town the blind man, who had been brought to Him, for the faith of those who brought him was not true faith. It goes on; And when he had spit in his eyes, and put his hands upon him, he asked him if he saw ought.

But the reason why he did not see at once perfectly, but in part, was, that he had not perfect faith; for healing is bestowed in proportion to faith.

These precepts He gave him, because they were unfaithful, as has been said, lest perchance he should receive hurt in his soul from them, and they by their unbelief should ran into a more grievous crime.

Or else, after He has healed him He sends him to his home; for the home of every one of us is heaven, and the mansions which are there. — Catena Aurea by Aquinas

Mark 8:23

Ambrose of Milan: Therefore, he recognizes himself as a human who seeks refuge in the baptism of Christ. And so, he put clay on you, that is, modesty, prudence, consideration of your weakness; and he said to you: Go to Siloam. What is Siloam? It is translated as ‘sent’, that is: Go to that fountain in which the cross of the Lord is proclaimed: go to that fountain in which Christ redeemed the errors of all.

You, who have been baptized, have come to the altar, and have begun to see things which you had not seen before. This happened when your eyes were opened by the fountain of the Lord and the preaching of His passion. You, who were blind in heart, have begun to see the light of the sacraments. — On the Sacraments

Bede: And taking the blind man’s hand, he led him out of the village. He took the blind man’s hand to strengthen him for the performance of good work which he had not known due to the prolonged darkness of his heart. He led him out of the village to separate him from ordinary life, so that, freed from distractions, he might more freely seek with a diligent heart the will of his creator, by which he might merit to be enlightened. For whoever desires to see the light of eternity must always follow, not the examples of the crowds, but the guidance of his redeemer. — On the Gospel of Mark

Bede: And spitting on his eyes, and laying his hands on him, he asked him if he saw anything. And looking up, he said, “I see men, for I see them like trees, walking.” Then again he laid his hands on his eyes, and he began to see and was restored so that he saw everything clearly. Therefore, the Lord healed this man gradually and not immediately at once, though he could have healed him with a single word if he wished, to show the magnitude of human blindness, which usually comes to the light of divine vision gradually and through certain stages of progress, or to give us frequent indications of His grace, through which each of our increments towards perfection are aided so that they can progress and not fall short. It has often been said that the spittle of the Lord’s mouth signifies the grace of His spirit. Concerning the touch of His hands, which insinuate the power of His assistance, there is no doubt. For spittle proceeds internally from the head of the Lord; the hands, however, are members placed on the exterior of the body. Thus, the Lord, spitting on the eyes of the blind man, lays His hands on him so that he may see, because He cleansed the blindness of the human race both through the invisible gifts of divine compassion and through the outwardly manifested sacraments of assumed humanity. At first, the one who was being healed saw men as trees walking, that is, indeed seeing the form of bodies among the shadows but unable to discern any features of the limbs with his vision still dim, just as densely grown trees appear to those looking from afar or certainly in dim light, so that it is not easy to distinguish whether it is a tree or a man. Because undoubtedly, the first entrance into virtue for everyone is to observe the life and morals of other men, so that whatever good he sees anywhere, he may imitate, and whatever evil, he may avoid and detest. But whoever is so foolish and depressed by the darkness of a long time that he still cannot distinguish between good and evil, faith and perfidy, sincere works of piety and the simulation of justice, sees men walking like trees, because he sees the actions of the multitude without the light of discretion. And what remains for such people, except that divine favor, which granted him the care of observing man, may also confer upon him the gift of discerning which way of life among men is to be followed, whose teaching should be heeded? Hence, it is aptly said that with the second laying on of His hands, the Lord restored clear sight to him. For he indeed sees everything clearly who was once blind, when one who deserved to be inwardly illuminated has clearly learned how to believe, how to live, and what rewards for the faith of truth and the practice of justice are to be hoped for in the future. — On the Gospel of Mark

Mark 8:25

Jerome: Christ laid his hands upon his eyes that he might see all things clearly, so through visible things he might understand things invisible, which the eye has not seen, that after the film of sin is removed, he might clearly behold the state of his soul with the eye of a clean heart. — TRACTATE ON THE GOSPEL OF MARK, HOMILY 5

Mark 8:26

Bede: And he sent him to his home, saying: Go to your home: and if you enter the village, say to no one. That He ordered him to go to his home mystically admonishes all who are enlightened by the knowledge of truth to return to their hearts and consider with anxious mind how much has been granted to them, and responding to the benefits conferred upon them with the worthy execution of deeds. That He commanded him to cover his healing with silence, as He did for many others whom He healed, provides an example to His followers not to seek the favor of the crowd for their miraculous deeds, but to be content to please only divine eyes, where the reward for works remains. — On the Gospel of Mark

Jerome: Mystically, however, Bethsaida is interpreted, ‘the house of the valley’, that is, the world, which is the vale of tears. Again, they bring to the Lord a blind man, that is, one who neither sees what he has been, what he is, nor what he is to be. They ask Him to touch him, for what is being touched, but feeling compunction?. And He brings him out of the town, that is, out of the neighborhood of the wicked; and He puts spittle into his eyes, that he may see the will of God, by the breath of the Holy Ghost; and putting His hands upon him, He asked him if he could see, because bythe works of the Lord His majesty is seen. Or else, he sees men astrees, because he thinks all men higher than himself. But He put His hands again upon his eyes, that he might see all things clearly, that is, understand invisible things by visible, and with the eye of a pure mind contemplate, what the eye hath not seen, the glorious state of his own soul after the rust of sin. He sent him to his home, that is, to his heart; that he might see in himself things which he had not seen before; for a man despairing of salvation does not think that he can do at all what, when enlightened, he can easily accomplish. And He says to him, “Ifthou enter into the town, tell it not to any one,” that is, relate continually to thy neighbours thy blindness, but never tell them of thy virtue.

Jerome: How, then, is his house not in Bethsaida? Note the text exactly. If we consider the literal interpretation only, it does not make any sense. If this blind man is found in Bethsaida and is taken out and cured, and he is commanded: “Return to your own house,” certainly, he is bid: “Return to Bethsaida.” If, however, he returns there, what is the meaning of the command: “Do not go into the village?” You see, therefore, that the interpretation is symbolic. He is led out from the house of the Jews, from the village, from the law, from the traditions of the Jews. He who could not be cured in the law is cured in the grace of the gospel. It is said to him, “Return to your own house”—not into the house that you think, the one from which he came out, but into the house that was also the house of Abraham, since Abraham is the father of those who believe. — HOMILY 79

Mark 8:27

Bede ((as quoted by Aquinas, AD 1274)): (in Marc. 2, 35) Philip was that brother of Herod, of whom we spoke above, who in honour of Tiberius Cæsar called that town, which is now called Paneas, Cæsarea Philippi. It goes on, And by the way he asked his disciples, saying unto them, Whom do men say that I am?

(ubi sup.) Wherefore He first asks what is the opinion of men, in order to try the faith of the disciples, lest their confession should appear to be founded on the common opinion. It goes on, And they answered, saying, Some say John the Baptist, some Elias, and others, One of the prophets.

(ubi sup. Chrys. ubi sup.) This, however, he speaks with the feelings of a man who loves and desires; as if he said, This cannot be, neither can mine ears receive that the Son of God is to be slain. — Catena Aurea by Aquinas

Bede: We note that the Lord called himself “Son of man,” while Nathanael proclaimed him “Son of God.” Similarly is the account in the Gospels where Jesus himself asks the disciples who people say the Son of man is, and Peter answers, “You are the Christ, Son of the living God.” This was done under the guidance of the economy of righteousness. It shows that the two natures of the one mediator are affirmed: his divinity and his humanity, and attested both by our Lord himself and by human mouths. By this means the God-man declared the weakness of the humanity assumed by him. Those purely human would themselves declare the power of eternal divinity in him. — Homilies on the Gospels 1.17

Bede: And Jesus and His disciples went out to the village of Caesarea Philippi. This Philip is the brother of Herod, of whom we spoke before, tetrarch of the regions of Ituraea and Trachonitis, who in honor of Tiberius Caesar named Caesarea Philippi, which is now called Paneas, and it is in the province of Phoenicia; imitating Herod his father, who in honor of Augustus Caesar named Caesarea, which was previously called Tower of Straton, and built Libyad beyond the Jordan in the name of his daughter. This place is Caesarea Philippi, where the Jordan arises at the roots of Lebanon, and it has two sources, one named Jor, and the other Dan, which mixed together create the name Jordan. — On the Gospel of Mark

Bede: And he questioned his disciples along the way, saying: Who do men say that I am? They answered him, saying: Some say John the Baptist; others, Elijah; and others, one of the prophets. The Lord rightly, intending to test the faith of the disciples, first inquires about people’s opinion, lest their confession seem founded not on the recognition of truth but on the opinion of the crowd, and lest they be thought to believe not from what they have learned, but to hesitate like Herod from what they have heard. Therefore, to Peter confessing him as Christ, according to Matthew, he says: Because flesh and blood did not reveal it to you (Matthew 16), that is, human teaching did not teach you the truth of faith. Those who hold a different opinion about the Lord are also rightly noted by the name of men. For those who faithfully and devoutly recognize the truth of his power deserve not at all to be called men, but gods. The Lord shows that the apostles were such as these with his second question. For he continues: — On the Gospel of Mark

John Chrysostom ((as quoted by Aquinas, AD 1274)): (Hom. in Mat. 54) From the manner, however, itself of the question, He leads them to a higher feeling, and to higher thoughts, concerning Him, that they might not agree with the multitude. But the next words show what the head of the disciples, the mouth of the Apostles, answered; when all were asked, Peter answereth and saith unto him, Thou art the Christ.

(ubi sup.) Or else, that He might wait to fix the pure faith in their minds, till the Crucifixion, which was an offence to them, was over, for after it was once perfected, about the time of His ascension, He said unto the Apostles, Go ye and teach all nations.

(Vict. Ant. e Cat. in Marc. v. Chrys. ubi sup.) The reason, however, why the Lord told them this, was to show, that after His cross and resurrection, Christ must be preached by His witnesses. Again, Peter alone, from the fervour of his disposition, had the boldness to dispute about these things. Wherefore it goes on, And Peter took him up, and began to rebuke hime.

But how is this, that Peter, gifted with a revelation from the Father, has so soon fallen, and become unstable? Surely, however, it was not wonderful that one who had received no revelation concerning the Passion should be ignorant of this. For that He was the Christ, the Son of the living God, he had learnt by revelation; but the mystery of His cross and resurrection had not yet been revealed to him. He Himself, however, showing that He must come to His Passion, rebuked Peter; wherefore there follows, And when he had turned about and looked on his disciples, he rebuked Peter, &c. — Catena Aurea by Aquinas

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): (Vict. Ant. e Cat. in Marc.) He asks the question with a purpose, for it was right that His disciples should praise Him better than the crowd.

(Vict. Ant. e Cat. in Marc.) But He saith not to the devil, when tempting Him, Get thee behind me, but to Peter He saith, Get thee behind me, that is, follow Me, and resist not the design of My voluntary Passion. There follows, For thou savourest not the things which be of God, but which be of men. — Catena Aurea by Aquinas

Pseudo-Jerome ((as quoted by Aquinas, AD 1274)): And He says to him, If thou enter into the town, tell it not to any one, that is, relate continually to thy neighbours thy blindness, but never tell them of thy virtue. — Catena Aurea by Aquinas

Theophylact of Ohrid ((as quoted by Aquinas, AD 1274)): After taking His disciples afar from the Jews, He then asks them concerning Himself, that they might speak the truth without fear of the Jews; wherefore it is said, And Jesus entered, and his disciples, into the towns of Cæsarea Philippi.

For many thought that John had risen from the dead, as even Herod believed, and that he had performed miracles after his resurrection. After however having enquired into the opinion of others, He asks them what was the belief of their own minds on this point; wherefore it continues, And he saith unto them, But whom say ye that I am?

He confesses indeed that He is the Christ announced by the Prophets; but the Evangelist Mark passes over what the Lord answered to his confession, and how He blessed him, lest by this way of relating it, he should seem to be favouring his master Peter; Matthew plainly goes through the whole of it.

For He wished in the mean time to hide His glory, lest many should be offended because of Him, and so earn a worse punishment.

But after the Lord had accepted the confession of the disciples, who called Him the true God, He then reveals to them the mystery of the Cross. Wherefore it goes on, And he began to teach them that the Son of man must suffer many things, and be rejected of the elders and of the chief priests, and the scribes, and be killed, and after three days rise again; and he spake that saying openly, that is, concerning His future passion. But His disciples did not understand the order of the truth, neither could they comprehend His resurrection, but thought it better that He should not suffer.

For the Lord, wishing to show that His Passion was to take place on account of the salvation of men, and that Satan alone was unwilling that Christ should suffer, and the race of man be saved, called Peter Satan, because he savoured the things that were of Satan, and, from unwillingness that Christ should suffer, became His adversary; for Satan is interpreted ’the adversary.’

He says that Peter savours the things which be of men, in that he in some way savoured carnal affections, for Peter wished that Christ should spare Himself and not be crucified. — Catena Aurea by Aquinas

Mark 8:29

Bede: Then he says to them: But who do you say that I am? Note, prudent reader, from the following text that the apostles are not at all called men, but gods. For when he had said: Who do men say I am, he added: But who do you say that I am? To them who are men giving human opinions, he says: But you, who are gods, who do you think I am? — On the Gospel of Mark

Bede: Peter answered, saying: You are the Christ. Although the other apostles knew, Peter responded before the others. He encompassed everything, expressing both nature and name, in which is the summit of virtues. Do we indeed discuss questions about the generation of God? When Paul indicated knowing nothing except Christ Jesus, and him crucified, and Peter thought nothing more than that Christ should be confessed as the Son of God, do we examine with human frailty when and how he was born, and how great he is? Therefore, the end of my faith is Christ, the end of faith is the Son. I am not permitted to know the sequence of the generation, but I am not permitted to be ignorant of the faith of the generation. — On the Gospel of Mark

Origen of Alexandria ((as quoted by Aquinas, AD 1274)): (in Matt. Tom. xii. 15) Or else, Mark and Luke, as they wrote that Peter answered, Thou art the Christ, without adding what is put down in Matthew, the Son of the living God, so they omitted to relate the blessing which was conferred on this confession. It goes on, And he charged them that they should tell no man of him. — Catena Aurea by Aquinas

Mark 8:30

Bede: And he warned them not to tell anyone about him. And he began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, etc. For this reason, he did not want to be proclaimed before his passion and resurrection, so that afterward, when the sacrament of his blood was completed, he could more appropriately say to the apostles: “Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.” Because it would not benefit to preach him publicly, and to reveal his majesty to the people, whom in a short while they would see scourged and crucified, suffering many things by the elders, scribes, and the chief priests. And note that he who must suffer many things and be killed, and rise again, is called the Son of Man, because, although Christ suffered in the flesh, he remained divinely impassible. — On the Gospel of Mark

Mark 8:31

Irenaeus: Now this is He who was born of Mary; for He says: “The Son of man must suffer many things, and be rejected, and crucified, and on the third day rise again.” — Against Heresies Book III

Mark 8:32

Bede: And Peter, taking him aside, began to rebuke him. Matthew explains more clearly how he rebuked him, saying: “And Peter took him aside and began to rebuke him, saying: ‘God forbid, Lord, this shall never happen to you’ (Matt. XVI). We have often said that Peter was of excessive fervor and had the greatest love for the Lord Savior. Therefore, after his confession in which he said, ‘You are the Christ, the Son of the living God,’ and the reward from the Savior where he heard according to Matthew: ‘Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven’ (Matt. XVI), he suddenly hears from the Lord that he must go to Jerusalem, and there suffer many things from the elders, scribes, and chief priests, and be killed, and on the third day rise again: he does not want to see his confession destroyed, nor does he think it possible that the Son of God could be killed; and he took him into his affection, or led him aside separately, so that he would not seem to argue with the teacher in the presence of the other disciples. And he began to rebuke him with the affection of love, and wishing to say: “God forbid, Lord,” or (as it is better translated in Greek), “Be merciful to yourself, Lord, this shall not happen to you;” that is, it cannot happen, nor can my ears receive that the Son of God is to be killed. — On the Gospel of Mark

Mark 8:33

Bede: When he had turned and saw his disciples, he rebuked Peter, saying: Go behind me, Satan. Satan is interpreted as adversary or contrary. Because you speak contrary (he said) to my will, you should be called adversary. Many think that it was not Peter who was corrected, but the adversarial spirit that suggested these things to the apostle to say. But to me, an apostolic error, arising from the affection of piety, will never seem to be the incentive of the devil. Go, Satan, is said to the devil: Go behind me. Peter hears: Go behind me, that is, follow my judgment. — On the Gospel of Mark

Bede: For you are not mindful of the things of God, but of the things of men. It is of my will, and of the Father’s, whose will I have come to do, that I should die for the salvation of men. Considering only your will, you do not wish the grain of wheat to fall into the ground, that it might bring forth much fruit. — On the Gospel of Mark

Mark 8:34

Augustine of Hippo: How hard and painful does this appear! The Lord has required that “whoever will come after him must deny himself.” But what he commands is neither hard nor painful when he himself helps us in such a way so that the very thing he requires may be accomplished.… For whatever seems hard in what is enjoined, love makes easy. — SERMONS ON NEW TESTAMENT LESSONS 46.1

Augustine of Hippo: Turn, rather, to these teachings, my very dear friend: take up your cross and follow the Lord. For, when I noticed that you were being slowed down in your divine purpose by your preoccupation with domestic cares, I felt that you were being carried and dragged along by your cross rather than that you were carrying it. What else does the cross mean than the mortality of this flesh? This is our very own cross which the Lord commands us to carry that we may be as well armed as possible in following him. We suffer momentarily until death is swallowed up in victory. Then this cross itself will be crucified. The cross will be nailed to the fear of God. We would hardly be able to carry it now if it forever resisted us with free and unfettered limbs. There is no other way for you to follow the Lord except by carrying it, for how can you follow him if you are not his? — LETTER 243, TO LAETUS

Bede ((as quoted by Aquinas, AD 1274)): After showing to His disciples the mystery of His passion and resurrection, He exhorts them, as well as the multitude, to follow the example of His passion. Wherefore it goes on; And when he had called the people unto him with his disciples also, he said unto them, Whosoever wishes to come after me, let him deny himself.

(ubi sup.) For we deny ourselves, when we avoid what we were of old, and strive to reach that point, whither we are newly called. And the cross is taken up by us, when either our body is pained by abstinence, or our soul afflicted by fellow-feeling for our neighbour.

(in Marc. 2, 36) Or else He says this, because in time of persecution, our life is to be laid aside, but in time of peace, our earthly desires are to be broken, which He implies when He says, For what shall it profit a man, &c. But we are often hindered by a habit of shamefacedness, from expressing with our voice the rectitude which we preserve in our hearts; and therefore it is added, For whosoever shall confess me and my words in this adulterous and sinful generation, him also shall the Son of man confess, when he cometh in the glory of his Father with the holy angels.

(in Marc. 3. 36) Truly it was done with a loving foresight, in order that they, having tasted for a brief moment the contemplation of everlasting joy, might with the greater strength bear up under adversity.

(ubi sup.) Or else the present Church is called the kingdom of God; and some of the disciples were to live in the body until they should see the Church built up, and raised against the glory of the world; for it was right to make some promises concerning this life to the disciples who were uninstructed, that they might be built up with greater strength for the time to come. — Catena Aurea by Aquinas

Bede: And having called the crowd with his disciples, he said to them, “If anyone wishes to follow me, let him deny himself, etc.” After showing his disciples the mystery of his passion and resurrection, he urges them together with the crowd to follow the example of his passion. And to all who suffer tribulation for his sake, he promises future salvation of their souls, but not to all, rather to the more perfect: how much he was to suffer, and that he would rise from the dead, he revealed. Here he established the form of teaching for the ministers of the word, so that, considering the capacity of their listeners, they might remember to instruct each one according to their ability, and not entrust deeper mysteries than they can comprehend to weak listeners. “If anyone wishes” (he says) “to follow me, let him deny himself.” Now we deny ourselves when we avoid what we were through our former way of life and strive for that to which we are called through renewal. Let us consider how Paul had denied himself, who said, “And the life I now live, I live not by my own power” (Galatians 2). For that fierce persecutor had died and the pious preacher had begun to live. For if it were he, he would certainly not be pious. But let him who denies living by his own power, say whence it comes that he proclaims sacred words through the teaching of truth. Immediately he adds, “But Christ lives in me” (Ibid.). As if to say openly: Indeed, I am dead to myself, for I do not live carnally; yet I am not essentially dead, for I live spiritually in Christ. Let, therefore, Truth say, let it say, “If anyone wishes to follow me, let him deny himself.” For unless someone withdraws from himself, he does not approach the one who is above him. Nor can he grasp what is beyond himself if he does not know how to mortify what is within him. But now, he who denies himself from vices must seek virtues in which he may grow. For when it is said, “If anyone wishes to follow me, let him deny himself,” it immediately adds: — On the Gospel of Mark

Bede: And let him take up his cross and follow me. For indeed, the cross is taken up in two ways: either through the affliction of the body by abstinence, or through the affliction of the soul by compassion for one’s neighbor. Let us consider how Paul bore his cross in both ways, who said: “I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified” (I Cor. IX). Behold, in the affliction of the body we heard the cross of the flesh; now, in the compassion for one’s neighbor, let us hear the cross of the mind. He says: “Who is weak, and I am not weak? Who is made to stumble, and I do not burn?” (II Cor. XI) Indeed, a perfect preacher, to give an example of abstinence, carried the cross in the body. And because he bore the sufferings of others in himself, he carried the cross in his heart. — On the Gospel of Mark

Caesarius of Arles: What he commands is not difficult, since he helps to effect what he commands.… Just as we are lost through loving ourselves, so we are found by denying ourselves. Love of self was the ruin of the first man. If he had not loved himself in the wrong order, he would have been willing to be subject to God, preferring God to self. — SERMONS 159

Caesarius of Arles: What does this mean, “take up a cross”? It means he will bear with whatever is troublesome, and in this very act he will be following me. When he has begun to follow me according to my teaching and precepts, he will find many people contradicting him and standing in his way, many who not only deride but even persecute him. Moreover, this is true, not only of pagans who are outside the church, but also of those who seem to be in it visibly, but are outside of it because of the perversity of their deeds. Although these glory in merely the title of Christian, they continually persecute faithful Christians. Such belong to the members of the church in the same way that bad blood is in the body. Therefore, if you wish to follow Christ, do not delay in carrying his cross; tolerate sinners, but do not yield to them. Do not let the false happiness of the wicked corrupt you. You do well to despise all things for the sake of Christ, in order that you may be fit for his companionship. — SERMONS 159.5

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (Hom. 32. in Evang.) There are however some, who confess Christ, because they see that all men are Christians; for if the name of Christ were not at this day in such great glory, the Holy Church would not have so many professors. The voice of profession therefore is not sufficient for a trial of faith whilst the profession of the generality defends it from shame. In the time of peace therefore there is another way, by which we may be known to ourselves. We are ever fearful of being despised by our neighbours, we think it shame to bear injurious words; if perchance we have quarrelled with our neighbour, we blush to be the first to give satisfaction; for our carnal heart, in seeking the glory of this life, disdains humility. — Catena Aurea by Aquinas

Gregory the Dialogist: Because our Lord and Redeemer came into the world as a new man, he gave new precepts to the world. For he set the newness of himself in opposition to our old life nourished in vices. For what did the old, what did the carnal man know except to hold onto his own things, to seize what belongs to others if he could, or to covet them if he could not? But the heavenly physician applies remedies that counteract each and every vice. For just as in the art of medicine hot things are cured by cold and cold things by hot, so our Lord set forth teachings contrary to sins, so that he might command continence to the unchaste, generosity to the greedy, gentleness to the wrathful, and humility to the proud. Certainly when he set forth new commandments to those following him, he said: “Unless someone renounces all that he possesses, he cannot be my disciple.” As if he were saying openly: You who through your old life covet what belongs to others, through the pursuit of a new way of life give away even your own things. But let us hear what he says in this reading: “Whoever wishes to come after me, let him deny himself.” There it is said that we should deny our possessions; here it is said that we should deny ourselves. And perhaps it is not difficult for a person to leave behind his possessions, but it is very difficult to leave behind himself. For it is a lesser thing to deny what one has, but it is a very great thing to deny what one is.

To those coming to him, the Lord commanded that we renounce our possessions, because all of us who come to the contest of faith take up a struggle against evil spirits. But evil spirits possess nothing of their own in this world. Therefore we must wrestle naked against those who are naked. For if someone clothed wrestles with someone naked, he is thrown to the ground more quickly because he has something by which he can be seized. For what are all earthly things except certain garments of the body? Therefore, whoever hastens to the contest against the devil should cast off his garments lest he be overcome. Let him possess nothing in this world by loving it; let him seek no pleasures of passing things, lest where he is covered according to his wish, he be seized for his fall from that very thing. Yet it is not enough to leave behind our possessions unless we also leave behind ourselves. What is it that we are saying: “Let us also leave behind ourselves”? For if we leave ourselves behind, where shall we go outside of ourselves? Or who is it that goes if he has abandoned himself? But we are one thing having fallen through sin, another thing as created by nature; one thing is what we have made ourselves, another is what we were made. Let us leave behind ourselves as we made ourselves by sinning, and let us remain ourselves as we were made through grace. For behold, if someone who was proud, having been converted to Christ, has become humble, he has left himself behind. If any lustful person has changed his life to continence, he has certainly denied what he was. If any greedy person has now ceased to grasp at things and has learned to give away his own possessions who previously seized what belonged to others, without doubt he has left himself behind. He himself indeed remains by nature, but he is not himself by malice. For thus it is written: “Turn the wicked, and they shall not be.” For the wicked when converted shall not be—not because they shall not exist at all in essence, but surely they shall not be in the guilt of wickedness. Therefore we leave ourselves behind, we deny ourselves, when we avoid what we were through oldness and strive toward that to which we are called through newness. Let us consider how Paul had denied himself, who said: “Yet I live, now not I.” For that savage persecutor had been extinguished, and the devout preacher had begun to live. For if he himself were still that same person, he would certainly not be devout. But let him who denies that he lives say from where it is that he proclaims holy words through the teaching of truth. He immediately adds: “But Christ lives in me.” As if he were saying openly: I indeed have been extinguished from myself because I do not live carnally; yet I have not died essentially because I live spiritually in Christ. Therefore let the Truth speak, let him say: “If anyone wishes to come after me, let him deny himself.” Because unless someone falls away from himself, he does not draw near to him who is above himself; nor is he able to grasp what is beyond himself if he does not know how to sacrifice what he is. So seedlings of vegetables are transplanted so that they may flourish, and, if I may say so, they are uprooted so that they may grow. So seeds of things perish when mixed with the earth, so that in the renewal of their kind they may rise up more abundantly. For from where they seem to have lost what they were, from there they receive the ability to appear as what they were not.

But he who now denies himself from vices must seek out the virtues in which he may grow. For when it was said: “Whoever wishes to come after me, let him deny himself,” it is immediately added: “And let him take up his cross, and follow me.” For the cross is taken up in two ways: either when the body is afflicted through abstinence, or when the mind is troubled through compassion for one’s neighbor. Let us consider how Paul had borne his cross in both ways, who said: “I chastise my body and bring it into subjection, lest perhaps while preaching to others I myself should become a castaway.” Behold, in the affliction of the body we have heard of the cross of the flesh; let us now hear of the cross of the mind in compassion for one’s neighbor. For he says: “Who is weak, and I am not weak? Who is scandalized, and I am not on fire?” Indeed the perfect preacher, in order to give an example of abstinence, carried the cross in his body. And because he drew upon himself the losses of another’s weakness, he carried the cross in his heart.

But because certain vices lie close to these very virtues, we must explain which vice besieges abstinence of the flesh and which besieges compassion of the mind. For vainglory often besieges abstinence of the flesh from nearby, because when thinness in the body and pallor in the face are observed, the revealed virtue is praised; and it pours itself outward all the more quickly, the more it appears to human eyes through the display of pallor. And it often happens that what is believed to be done for God’s sake is done solely for human approval. This is well signified by that Simon who, found on the road, carries the Lord’s cross under compulsion. For burdens belonging to another are carried under compulsion when something is done through the pursuit of vanity. Who then are designated by Simon, if not the abstinent and arrogant? They indeed afflict the flesh through abstinence, but they do not seek the fruit of abstinence within. Therefore Simon carries the Lord’s cross under compulsion, because when he is not led to a good work by good will, a sinner performs the deed of a just man without fruit. Hence the same Simon carries the cross but does not die, because the abstinent and arrogant indeed afflict the body through abstinence, but through the desire for glory they live to the world. False piety, however, often secretly besieges compassion of the soul, so that it sometimes drags it down even to condoning vices, whereas one ought not to exercise compassion toward faults, but zeal. For compassion is owed to the person, and rectitude to the vices, so that in one and the same person we both love the good that he was made and pursue the evils that he has done, lest while we carelessly remit faults, we seem not to have shown compassion through charity, but to have fallen through negligence. — Forty Gospel Homilies, Homily 32

John Chrysostom ((as quoted by Aquinas, AD 1274)): (Hom. in Matt. 55) As if He would say to Peter, Thou indeed dost rebuke Me, who am willing to undergo My passion, but I tell thee, that not only is it wrong to prevent Me from suffering, but neither canst thou be saved unless thou thyself diest. Again He says, Whosoever wishes to come after me; as if He said, I call you to those good things which a man should wish for, I do not force you to evil and burdensome things; for he who does violence to his hearer, often stands in his way; but he who leaves him free, rather draws him to himself. And a man denies himself when he cares not for his body, so that whether it be scourged, or whatever of like nature it may suffer, he bears it patiently.

(ubi sup.) But He says not, a man should not spare himself, but what is more, that he should deny himself, as if he had nothing in common with himself, but face danger, and look upon such things as if another were suffering; and this is really to spare himself; for parents then most truly act kindly to their children, when they give them up to their masters, with an injunction not to spare them. Again, He shows the degree to which a man should deny himself, when He says, And take up his cross, by which He means, even to the most shameful death.

(ubi sup.) And this He says, because it may happen that a man may suffer and yet not follow Christ, that is, when he does not suffer for Christ’s sake; for he follows Christ, who walks after Him, and conforms himself to His death, despising those principalities and powers under whose power, before the coming of Christ, he committed sin. Then there follows, For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the Gospel’s, the same shall save it. I give you these commands, as it were to spare you; for whosoever spares his son, brings him to destruction, but whosoever does not spare him, saves him. It is therefore right to be always prepared for death; for if in the battles of this world, he who is prepared for death fights better than others, though none can restore him to life after death, much more is this the case in spiritual battle, when so great a hope of resurrection is set before him, since he who gives up his soul unto death saves it.

(ubi sup.) As therefore He had said, For who so ever will save his life shall lose it, lest any one should suppose this loss to be equivalent to that salvation, He adds, For what shall it profit a man, if he shall gain the whole world, and lose his own soul, &c. As if He said, Think not that he has saved his soul, who has shunned the perils of the cross; for when a man, at the cost of his soul, that is, his life, gains the whole world, what has he besides, now that his soul is perishing? Has he another soul to give for his soul? For a man can give the price of his house in exchange for the house, but in losing his soul, he has not another soul to give. And it is with a purpose that He says, Or what shall a man give in exchange for his soul? for God, in exchange for our salvation, has given the precious blood of Jesus Christ.

(Hom. in Matt. 56) And He did not declare the names of those who were about to go up, lest the other disciples should feel some touch of human frailty, and He tells it to them beforehand, that they might come with minds better prepared to be taught all that concerned that vision. — Catena Aurea by Aquinas

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): (Vict. Ant. e Cat. in Marc.) He then who has learned this, is bound zealously to confess Christ without shame. And this generation is called adulterous, because it has left God the true Bridegroom of the soul, and has refused to follow the doctrine of Christ, but has prostrated itself to the devil and taken up the seeds of impiety, for which reason also it is called sinful. Whosoever therefore amongst them has denied the kingdom of Christ, and the words of God revealed in the Gospel, shall receive a reward befitting His impiety, when He hears in the second advent, I know you not. (Matt. 7:23)

(Orig. in Matt. tom. xii. 33, 35) But in a mystical sense, Christ is life, and the devil is death, and he tastes of death, who dwells in sin; even now every one, according as he has good or evil doctrines, tastes the bread either of life or of death. And indeed, it is a less evil to see death, a greater to taste of it, still worse to follow it, worst of all to be subject to it. — Catena Aurea by Aquinas

Pseudo-Jerome ((as quoted by Aquinas, AD 1274)): Or else, as a skilful pilot, foreseeing a storm in a calm, wishes his sailors to be prepared; so also the Lord says, If any one will follow me, &c. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): And life is to be taken in this place for the present life, and not for the substance itself of the soul. — Catena Aurea by Aquinas

Tertullian: “Your cross” means your own anxieties and your sufferings in your own body, which itself is shaped in a way already like a cross. — ON IDOLATRY 12

Tertullian: If you wish to be the Lord’s disciple, it is necessary you “take your cross, and follow the Lord: " your cross; that is, your own straits and tortures, or your body only, which is after the manner of a cross. — On Idolatry

Theophylact of Ohrid ((as quoted by Aquinas, AD 1274)): He says that Peter savours the things which be of men, in that he in some way savoured carnal affections, for Peter wished that Christ should spare Himself and not be crucified.

For a man who denies another, be it brother or father, does not sympathize with him, nor grieve at his fate, though he be wounded and die; thus we ought to despise our body, so that if it should be wounded or hurt in any way, we should not mind its suffering.

For at that time the cross appeared shameful, because malefactors were fixed to it.

But because after the cross we must have a new strength, He adds, and follow me.

For that faith which only remains in the mind is not sufficient, but the Lord requires also the confession of the mouth; for when the soul is sanctified by faith, the body ought also to be sanctified by confession.

Him then who shall have confessed that his God was crucified, Christ Himself also shall confess, not here, where He is esteemed poor and wretched, but in His glory and with a multitude of Angels.

But because He had spoken of His glory, in order to show that His promises were not vain, He subjoins, Verily I say unto you, That there be some of them that stand here who shall not taste of death, till they have seen the kingdom of God come with power. As if He said, Some, that is, Peter, James, and John, shall not taste of death, until I show them, in my transfiguration, with what glory I am to come in my second advent; for the transfiguration was nothing else, but an announcement of the second coming of Christ, in which also Christ Himself and the Saints will shine. — Catena Aurea by Aquinas

Mark 8:35

Augustine of Hippo: This precept by which we are enjoined to lose our life does not mean that a person should kill himself, which would be an unforgivable crime, but it does mean that one should kill that in oneself which is unduly attached to the earthly, which makes one take inordinate pleasure in this present life to the neglect of the life to come. This is the meaning of “shall hate his life” and “shall lose it.” Embedded in the same admonition, he speaks most openly of the profit of gaining one’s life when he says: “He that loses his life in this world shall find it unto life eternal.” — LETTER 243, TO LAETUS

Bede: For whoever wants to save their soul will lose it. But whoever loses their soul for my sake and the gospel will save it. Thus it is said to the faithful: Whoever wants to save their soul will lose it. But whoever loses their soul for my sake and the gospel will save it. As if it were said to a farmer: If you save the grain, you lose it; if you sow it, you renew it. For who does not know that when grain is sown, it disappears from sight, perishing in the ground? But from where it rots in the dust, it springs forth in renewal. Because the holy Church has different times of persecution and peace, our Redeemer designated those times in his teachings. For in times of persecution, the soul is to be laid down. But in times of peace, earthly desires, which can dominate more, are to be broken. Hence now it is said: — On the Gospel of Mark

Caesarius of Arles: When the Lord tells us in the Gospel that anyone who wants to be his follower must renounce himself, the injunction seems harsh; we think he is imposing a burden on us. But an order is no burden when it is given by one who helps in carrying it out. To what place are we to follow Christ if not where he has already gone? We know that he has risen and ascended into heaven; there, then, we must follow him. There is no cause for despair—by ourselves we can do nothing, but we have Christ’s promise.…One who claims to abide in Christ ought to walk as he walked. Would you follow Christ? Then be humble as he was humble. Do not scorn his lowliness if you want to reach his exaltation. Human sin made the road rough. Christ’s resurrection leveled it. By passing over it himself, he transformed the narrowest of tracks into a royal highway. Two feet are needed to run along this highway; they are humility and charity. Everyone wants to get to the top—well, the first step to take is humility. Why take strides that are too big for you—do you want to fall instead of going up? Begin with the first step, humility, and you will already be climbing. — SERMONS 159, 1.4-6

Gregory the Dialogist: For he that will save his life shall lose it; and he that shall lose his life for my sake and the gospel’s shall save it. Thus it is said to the faithful: He that will save his life shall lose it; and he that shall lose his life for my sake shall save it. As if it were said to the farmer: If you keep your grain, you lose it; if you sow it, you renew it. For who does not know that when grain is cast as seed, it perishes from sight, it fails in the earth? But from where it rots in the dust, from there it springs up green in renewal. Because indeed the holy Church has one time of persecution and another of peace, our Redeemer distinguishes these very times in his precepts. For in time of persecution life must be laid down, but in time of peace those earthly desires that can more readily dominate must be broken. — Forty Gospel Homilies, Homily 32

Mark 8:36

Bede: For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in exchange for his soul? When persecution from adversaries is absent, the heart must be guarded much more vigilantly. For in times of peace, since it is allowed to live, it is also allowed to desire. Often, however, we overcome avarice, but there remains an obstacle because we guard the ways of righteousness with less custody, to perfection. For often we despise having everything, but yet we are still hindered by the use of human respect, so that we cannot yet express in voice the righteousness which we keep in mind. And we neglect the face of God for the defense of justice as much as we fear human faces against justice. But the fitting remedy is also added to this wound when the Lord says: — On the Gospel of Mark

Caesarius of Arles: While there is much in the world to love, it is best loved in relation to the One who made it. The world is beautiful, but much fairer is the One who fashioned it. The world is glorious, but more delightful is the One by whom the world was established. Therefore, let us labor as much as we can, beloved, that love of the world as such may not overwhelm us, and that we may not love the creature more than the creator. God has given us earthly possessions in order that we may love him with our whole heart and soul. But sometimes we provoke God’s displeasure against us when we love his gifts more than God himself. The same thing happens in human relationships. Suppose someone gives a special gift to his protégé. But the protégé then begins to despise the giver, and loves the gift more than the one who gave. Suppose he comes to think of the giver no longer as friend but enemy. Just so it is with our relationship with God. We love more those who love us for ourselves rather than our gifts. So God is known to love those who love him more than the earthly gifts he gives. — SERMONS 159.6

Cyprian: From some-ah, misery!-all these things have fallen away, and have passed from memory. They indeed did not wait to be apprehended ere they ascended, or to be interrogated ere they denied. Many were conquered before the battle, prostrated before the attack. Nor did they even leave it to be said for them, that they seemed to sacrifice to idols unwillingly. They ran to the market-place of their own accord; freely they hastened to death, as if they had formerly wished it, as if they would embrace an opportunity now given which they had always desired. How many were put off by the magistrates at that time, when evening was coming on; how many even asked that their destruction might not be delayed! What violence can such a one plead as an excuse? How can he purge his crime, when it was he himself who rather used force to bring about his own ruin? When they came voluntarily to the Capitol,-when they freely approached to the obedience of the terrible wickedness,-did not their tread falter? Did not their sight darken, their heart tremble, their arms fall helplessly down? Did not their senses fail, their tongue cleave to their mouth, their speech grow weak? Could the servant of God stand there, and speak and renounce Christ, when he had already renounced the devil and the world? Was not that altar, whither he drew near to perish, to him a funeral pile? Ought he not to shudder at and flee from the devil’s altar, which he had seen to smoke, and to be redolent of a foul rector, as if it were the funeral and sepulchre of his life? Why bring with you, O wretched man, a sacrifice? why immolate a victim? You yourself have come to the altar an offering; you yourself have come a victim: there you have immolated your salvation, your hope; there you have burnt up your faith in those deadly fires. — Treatise III. On the Lapsed.

Gregory the Dialogist: Hence it is now said: For what does it profit a man if he gains the whole world, but loses his own soul? When persecution from adversaries is absent, the heart must be guarded all the more vigilantly. For in time of peace, because it is permitted to live, it is also pleasing to pursue ambition. This greed is indeed well restrained if the very condition of the one pursuing is carefully considered. For why should he press on to gather, when the one who gathers cannot himself remain? Let each one therefore consider his course, and he will recognize that the little he has can suffice for him. But perhaps he fears that provisions will fail on this journey of life. The short way rebukes our long desires; much is carried in vain when the destination is near. — Forty Gospel Homilies, Homily 32

Pseudo-Clement: This world talks of adultery and corruption and love of money and deceit, but that world says farewell to these things. We cannot, then, be friends equally of both, but we must say farewell to this to possess the other. We think that it is better to despise the things below, for they are small and passing and perishable, and to love the things which are truly there, things good and imperishable. — 2 CLEMENT 6.4-6

Mark 8:38

Bede: “For whoever confesses Me and My words in this adulterous and sinful generation, the Son of Man will also confess him when He comes in the glory of His Father with the holy angels.” But behold now men say to themselves: “We no longer are ashamed of the Lord and His words, because we openly confess Him with our voice.” To which I reply that in this Christian populace there are some who confess Christ because they observe that all are Christians. Therefore, the voice of profession is not sufficient proof of faith, which is defended from shame by the profession of generality. And yet, let each person examine himself, so that he may truly prove himself in the confession of Christ, if he does not already feel ashamed of His name, if he has fully subdued human shame to the virtue of the mind. Indeed, in times of persecution, the faithful could feel ashamed to be stripped of their possessions, to be deposed from their dignities, to be afflicted with scourges. But in times of peace, since these things are absent from our persecutions, there is another way to show ourselves. We often fear being despised by neighbors, we disdain to tolerate verbal injuries. If perhaps a quarrel happens with a neighbor, we feel ashamed to be the first to make amends. For the carnal heart, while seeking the glory of this life, rejects humility. — On the Gospel of Mark

Cyprian: But the discipline of all religion and truth is overturned, unless what is spiritually prescribed be faithfully observed; unless indeed any one should fear in the morning sacrifices, lest by the taste of wine he should be redolent of the blood of Christ. Therefore thus the brotherhood is beginning even to be kept back from the passion of Christ in persecutions, by learning in the offerings to be disturbed concerning His blood and His blood-shedding. Moreover, however, the Lord says in the Gospel, “Whosoever shall be ashamed of me, of him shall the Son of man be ashamed.” And the apostle also speaks, saying, “If I pleased men, I should not be the servant of Christ.” But how can we shed our blood for Christ, who blush to drink the blood of Christ? — Epistle LXII

Cyprian: Moreover, how much are they both greater in faith and better in their fear, who, although bound by no crime of sacrifice to idols or of certificate, yet, since they have even thought of such things, with grief and simplicity confess this very thing to God’s priests, and make the conscientious avowal, put off from them the load of their minds, and seek out the salutary medicine even for slight and moderate wounds, knowing that it is written, “God is not mocked.” God cannot be mocked, nor deceived, nor deluded by any deceptive cunning. Yea, he sins the more, who, thinking that God is like man, believes that he evades the penalty of his crime if he has not openly admitted his crime. Christ says in His precepts, “Whosoever shall be ashamed of me, of him shall the Son of man be ashamed.” And does he think that he is a Christian, who is either ashamed or afraid to be a Christian? How can he be one with Christ, who either blushes or fears to belong to Christ? He will certainly have sinned less, by not seeing the idols, and not profaning the sanctity of the faith under the eyes of a people standing round and insulting, and not polluting his hands by the deadly sacrifices, nor defiling his lips with the wicked food. This is advantageous to this extent, that the fault is less, not that the conscience is guiltless. He can more easily attain to pardon of his crime, yet he is not free from crime; and let him not cease to carry out his repentance, and to entreat the Lord’s mercy, lest what seems to be less in the quality of his fault, should be increased by his neglect of atonement. — Treatise III. On the Lapsed 28

Cyril of Alexandria: He who as God was beyond suffering, suffered in his own flesh as a human being. When he became flesh, being God, he did not in any way cease to be God. Precisely as he entered into the created order, he remained above creation. He remained as giver of the law when he came to serve “under the law.” He retained the inviolable divine dignity precisely when he took on “the form of a slave.” It was precisely as only begotten Son that he became “the firstborn among many brothers,” while still remaining the only begotten. So why should it seem so strange that he should suffer in the flesh according to his humanity, even while transcending suffering according to his divinity? Thus the ever astute Paul says that the Word himself who is “in the form of God” and equal to God the Father “became obedient even unto death, death of the cross.” — LETTER 55, TO ANASTASIUS AND THE MONKS

Gregory of Nyssa: The Son does not divide the glory with the Father, but receives the glory of the Father in its entirety, even as the Father receives all the glory of the Son. — AGAINST EUNOMIUS 2.6

Gregory the Dialogist: Often moreover we overcome greed, but there still remains this obstacle: that we hold to the ways of righteousness with too little guardianship of perfection. For often we despise all things that are passing away, yet we are still hindered by the custom of human respect, so that we are not yet able to express in voice the righteousness we preserve in mind; and we neglect the face of God in defense of justice as much as we fear human faces against justice. But to this wound also an appropriate remedy is added when the Lord says: He who shall be ashamed of me and of my words in this adulterous and sinful generation, of him shall the Son of man be ashamed when he shall come in the glory of his Father with the holy angels.

But behold, now people say to themselves: We no longer are ashamed of the Lord and His words, because we profess Him with open voice. To these I respond that in this Christian people there are some who confess Christ for the reason that they see everyone else is Christian. For if the name of Christ were not in such great glory today, the holy Church would not have so many who profess Christ. Therefore the voice of profession is not sufficient as proof of faith, when the profession of the generality defends it from shame. Yet there is a way for each person to examine himself, to prove himself truly in the confession of Christ: whether he is no longer ashamed of His name, whether with full strength of mind he has subdued human shame. Certainly in a time of persecution the faithful could be ashamed of being stripped of their possessions, cast down from positions of dignity, afflicted with beatings. But in a time of peace, because these things are absent from our persecutions, there is another way in which we are shown to ourselves. We often fear being despised by our neighbors, we disdain to tolerate verbal injuries; if perhaps a quarrel arises with a neighbor, we are ashamed to make satisfaction first. For the carnal heart, while it seeks the glory of this life, rejects humility. And very often the very person who is angry desires to be reconciled with the one who disagrees with him, but is ashamed to go first to make satisfaction. Let us consider the deeds of the Truth, that we may see where the actions of our depravity lie. For if we are members of the supreme Head, we ought to imitate Him to whom we are joined. For what does Paul, that outstanding preacher, say as an example for our instruction? We are ambassadors for Christ, as though God were exhorting through us; we beseech you for Christ’s sake, be reconciled to God. Behold, by sinning we have created discord between ourselves and God, and yet God first sent His ambassadors to us, so that we ourselves who sinned might come to peace with God when asked. Therefore let human pride be ashamed, let anyone be confounded who does not first make satisfaction to his neighbor, when after our fault, so that we might be reconciled to Him, God Himself who was offended beseeches us through intervening ambassadors. — Forty Gospel Homilies, Homily 32

Tertullian: The faithful are not ashamed that the Son of God was crucified. Hence they are shameless in a good sense through their contempt of shame, and foolish in a happy sense. The crucifixion was indeed a shameful event, viewed humanly. Yes, the Son of God died! This is to be believed precisely amid its being an offense to humanity. The Son was buried! He rose from the dead! This fact is made all the more poignant by seeming all the more absurd. But how could any of this be true if he himself was not truly the One he made himself known to be? — ON THE FLESH OF CHRIST 5

Tertullian: If I avoid suffering, I am ashamed to confess: “Blessed are they who suffer persecution for my name’s sake.” Unhappy, therefore, are they who, by running away, refuse to suffer as God at times requires. “He who shall endure to the end shall be saved.” How then, when you ask me to flee, would I be enduring to the end? — FLIGHT IN TIME OF PERSECUTION 7

Tertullian: But “whosoever shall be ashamed of Me in the presence of men, of him will I too be ashamed,” says He, “in the presence of my Father who is in the heavens.” — On Idolatry

Tertullian: I am safe, if I am not ashamed of my Lord. “Whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.” Other matters for shame find I none which can prove me to be shameless in a good sense, and foolish in a happy one, by my own contempt of shame. — On the Flesh of Christ

Tertullian: How will he confess, fleeing? How flee, confessing? “Of him who shall be ashamed of Me, will I also be ashamed before My Father.” If I avoid suffering, I am ashamed to confess. — On Flight in Persecution

Theophylact of Ohrid: Intellectual faith does not suffice, but confession of faith with ones mouth is required as well. Since man himself is two-fold, let his sanctification be two-fold as well. The soul is sanctified by faith, but the body is sanctified by confessing. Whosoever therefore shall be ashamed to confess that the Crucified One is his God, of him also shall the Crucified One be ashamed. For the Lord shall judge that man to be an unworthy servant, when He comes with glory, escorted by the angels, and no longer in lowly form. At the second coming He will not appear, as He did before, to be of base origin and circumstance, and an object of scorn. Since He speaks of His own glory, He desires to show that He is not vainly boasting, and says, There be some of them that stand here, namely, Peter, James, and John, who shall not die until I have shown them at the Transfiguration the glory with which I shall appear at the second coming. For the Transfiguration was nothing less than a foreshadowing of the second coming, and as He appeared in radiance then, so will He shine at the second coming, as will also all the righteous.